DOCSLIB.ORG

Moral/Ethical Halakhic Concerns of the Online Environment

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Moral/Ethical Halakhic Concerns of the Online Environment 1 Moral/Ethical Halakhic Concerns of the Online Environment: Safegaurding the Ethical Essence of Judaism Living with Torah in the Digital Age As Librarians Committed to Fostering Ethical-Intellectual-Spiritual Virtue Amongst Our Patrons in Quest for Hokmah, Binah, VeDaas In a Life Long Endeavor in the Cognitive Life of the Mind Introduction: There is a growing body of rabbinic texts on the questions regarding Halakhic ethical concerns of the online environment. The shealot ve-teshuvot, Responsa genre draws Jewish law from the past by analogizing halakhic principles that apply to questions regarding the new technologies. We will identify some of these ethical concerns and classify them. Some of the many halakhic issues treated in this paper include: (1) the Cherem Rabbenu Gershom forbidding reading others’ letters, and invading privacy rights [classified in 4 categories: (a) visual privacy, i.e. Hezeq re’iyya, (harm caused by seeing) (b) privacy of (c) privacy of one’s communications (d) אִם- בַּמַּחְתֶּרֶּתיִמָּצֵא הַּגַּנָּב ,.one’s residence against tresspassers i.e thereby [ הֹולֵךְרָּכִיל, מְגַּלֶּה-ּסֹוד; וְנֶּאֱמַּן-רּוחַּ , מְכַּּסֶּהדָּבָּר ,prohibition of disclosure of nistarot and tailbearing transgressing against the Chofetz Chaim’s laws of shemirat loshon (lashon harah, and motzhi shem rah), and by extension the isur on reading by spying on another person’s emails, a warning against which can include פג,ין meaning herem d’rabbeinu Gershom, or pagi’in בחדר"גמה בחרם ד,רבננו גרשום מאור הגולה :the phrase The sanctity of Hashem’s name and the prohibitions of erasing (2) פורץ גדד י-שכנו נחשan acronymn for the name (mechikat Hashem) based on Devarim 12:2-3, and does this apply on a computer screen i.e. lo ta’asum ken is an issur chaftza, a prohibition pivoting around a physical object (a sefer Torah and sacred texts qualifying for Shemos in a geniza) with a specific halakhic status, written by a sofer who has teveled in a mikvah and written the name with yirat shamayim (haikkar ve-takhlit ha-adam) and kavanah (3) internet commerce on Shabbat, (4) social network listserves, blogs, wikis, etc. by which Orthodox Jews can construct "cyber" communities (5) employing filters for screening out “pritzus, narishkeit, and stius, (6) spyware and cookies that marketers use to target consumer groups, who may not wish these marketing techniques be used to waste their time, bitul zeman; (7) davoning from a kindle or ipod obviously not on Shabbos, (8) cyber minyanim and mizumem?, (9) permissibility of censoring hate literature on the web, (10) computer crimes of abuse and fraud by which one piggy- backs on another’s Wi-fi unsecured signals without authorization or permission to access to a computer network, contracted by others, possibly harming the network and damaging others’ data, and also diminishing bandwidth which can effect speed of connection for the paying subscriber, ergo constituting geneiva and violating Shmuel’s pronouncement of Dina De’Malchuta Dina, (11) illegal film and music downloading causing financial loss to royalties of copyrighted works, despite minhago shel olam (normative practice) and hamotzi l’or yodeah mizeh (the author knew full well upon making the work public how it might be abused, i.e. umdenah (common assumption) (12) ethical concern with author copyright within 5 halakhic categories: A. Hasagat gevul -- unfair competition:B. Haskamot -- approbations; C. Dina d’malkhuta dina -- secular law; D. Shiur b’kinyan -- witholding 2 the right to copy.and copyright- E. sighting a law in the name of one’s Rebbe who learned it from his Rebbe, a reason Rabbi Yosef Karo wrote the pirush Kesef Mishnah on Rambam’s Sefer Mishnah Torah, MT. i.e. (omer davar bshem omro) i.e. Rabbi Yosef Karo in Kesef Mishna to Rambam’s MT. see: כב וַיִּוָּדַע הַדָּבָּרלְמָּרְדֳּכַי, וַיַגֵּד לְאֶסְתֵּ ר הַמַלְכָּה; וַתֹּאמֶר אֶסְתֵּ ר לַמֶלֶךְ , םבְשֵּ מָּרְדֳּכָּי Megilah 15a) explicating Esther 2:22 This presentation attempts to outline and gather some of the basic frameworks of the halakhic approaches and principles to online ethical issues, for practical guidance please consult a qualified halakhic authority credentialed to field sheolos.1 Due to limits in time we will only have time to briefly give an overview of sections 1, 2, 5, and 12, 1. Ethics of Privacy Issues2 and why halakhah affirms privacy rights3: Is hacking and computer brake in merely a form of geneva or more importantly an issue of privacy? Protecting the privacy of communications between individuals is very much in keeping with Jewish philosophy, and its further protection by a cherem in keeping with the tradition of guarding the dignity of persons by not revealing private [possibly shameful matters] when possible. The Cherem d’Rabbenu Gershom4 (960-1028, Germany) remains to prohibit the reading of another’s mail and by application emails. Does the Cherem whatever its scope apply also to family members such as spouse or those acting in loco parentis? Are there exceptions to the regulation, and if so under what objective criteria would warrant such invasion of privacy? Since Cherem has numerous contexts and meanings5 how does the Cherem d' Rabbenu Gershom apply to emails? Yosef was careful not to have anyone outside his family by privy to the tension that existed between brothers. Da’at Zekenim explains his thinking – why let Mitzreim know that there had been bad blood between the brothers, for the Egyptians would be hosts to the brothers and their descendents and this pejorative info could hurt the Jews in the long run. Clearly halakhah considers that whenever possible a person’s private matters be guarded from enemies.6 The Maharik writes, “Whoever violates Rabbenu Gershom’s cherem on opening another’s mail, is as one who violates something from the Torah (shoresh 184). A question is raised what if the writer of the email threw it out in “trash” icon on the computer screen- is that permissible to read with privacy rights of Rabbenu Gershom? The author of the Halachot Ketanot rules that one may not read even a disgarded letter.7 There exists the rabbinic view to protect both sender and recipient. Even absent any derogatory material in the letter most say that one is not permitted to share the contents.8 The Chofetz Chaim notes that by telling over even seemingly innocuous contents, one may inadvertently cause harm or distress to the writer, and therefore it should not be done.9 Writing is worse than speaking. If in speaking it is oser according to the Chofetz Chaim to speak Lashon harah, and kal wa-homer it is oser to speak motzi shem rah (slander and libel) minor ad majoris in writing down these stricture apply all the more so. The Chofetz Chaim identifies the impurity of leprosy first put upon Miriam…. As the source text for the laws of lashon harah.10 The divulgence of private personal information that can embarrass or worse damage an innocent person is forbidden in Jewish law. Rabbi Akiva was criticized by Rabbi Judah ben Bethara for violating the Biblical ban on volunteering information that is not verifiable, thereby maligning a righteous person who in this case was alleged to have desecrated the Sabbath.11 meaning )בחדר"גמה בחרם ד,רבננו גרשום מאור הגולה) It is customary in rabbinic culture to write on an envelope i.e. (someone who breaks through a fence that rabbis erected may be פג,ין herem d’rabbeinu Gershom, or pagi’in bitten by a snake12) How does this apply to email privacy rights? The Be’er Hagolah holds if pag’in is written on a letter it is protected from voyeurs. Ramo (R. Moshe Feinstein)13 notes that we must compare other of Rabbenu Gershom’s takanot. i.e. if a couple lives together for 10 yrs. He is permitted to divorce his wife if they have not fulfilled the mitzvah of having children. The mitzvah of peru urevu therefore leverages the cherem. If the cherem Rabbenu Gershom impedes the mitzvah to be fruitful and multiply then yibum is employed so that the principle of makom mitzvah (and this is the rule 3 whenever it is a matter of performing a mitzvah). Likewise the logic, “let him violate on Shabbat in order to live many shabbatot with regards to pekuah nefesh dokeh et hashabat. Not based on Talmudic logic of Kal wa-homer, i.e. If we do brit millah on Shabbos to save one limb of the body if that falls on the 8th day, then kal wahomer, we do pekuah nefesh to save all limbs of the body etc. Rav Karo rules that with yibum the Cherem Rabbenu Gershom is overridden if a man must fulfill the mitzvah of peru verevu. Ramo argues in some limited cases based only on objective criteria there is a small # of cases where reading other’s emails might be allowed? The logic is based on the principle that if following a cherem of Rabbenu Gershom would impede performance of a mitzvah, then the cherem does not apply absolutely.14 In his gloss to the Shulchan Aruch he writes, vehu hadin bechol makom mitzvah (and this is the rule whenever it is a matter of performing a mitzvah). Ramo notes that although there is a cherem of Rabbenu Gershom not to divorce one’s wife against her will, but if a couple lives 10 years without children, he is permitted to divorce his wife in order to marry someone else to try to fulfil the mitzvah of having children.15 The author of Chikeki Lev does not accept the premise of makom mitzvah leveraging the right to read other’s mail16 going to the essence of why the cherem on reading other’s mail is oser: i.e.
Load more

Recommended publications
  • Halachic and Hashkafic Issues in Contemporary Society 91 - Hand Shaking and Seat Switching Ou Israel Center - Summer 2018
    5778 - dbhbn ovrct [email protected] 1 sxc HALACHIC AND HASHKAFIC ISSUES IN CONTEMPORARY SOCIETY 91 - HAND SHAKING AND SEAT SWITCHING OU ISRAEL CENTER - SUMMER 2018 A] SHOMER NEGIAH - THE ISSUES • What is the status of the halacha of shemirat negiah - Deoraita or Derabbanan? • What kind of touching does it relate to? What about ‘professional’ touching - medical care, therapies, handshaking? • Which people does it relate to - family, children, same gender? • How does it inpact on sitting close to someone of the opposite gender. Is one required to switch seats? 1. THE WAY WE LIVE NOW: THE ETHICIST. Between the Sexes By RANDY COHEN. OCT. 27, 2002 The courteous and competent real-estate agent I'd just hired to rent my house shocked and offended me when, after we signed our contract, he refused to shake my hand, saying that as an Orthodox Jew he did not touch women. As a feminist, I oppose sex discrimination of all sorts. However, I also support freedom of religious expression. How do I balance these conflicting values? Should I tear up our contract? J.L., New York This culture clash may not allow you to reconcile the values you esteem. Though the agent dealt you only a petty slight, without ill intent, you're entitled to work with someone who will treat you with the dignity and respect he shows his male clients. If this involved only his own person -- adherence to laws concerning diet or dress, for example -- you should of course be tolerant. But his actions directly affect you. And sexism is sexism, even when motivated by religious convictions.
    [Show full text]
  • Mishnah Berurah on the Shulchan Aruch
    ספר משנה ברורה על השלחן ערוך אורח חיים Mishnah Berurah on The Shulchan Aruch Orach Chayim הִ לִכוֹ תִ]שִ ם[ִסִ ימִןִא א ב א ר ה גוֹ ל ה א ד ין ]ש ם[, וּבוֹ ח' ס ע יפ ים The Shulchan Aruch was written by Rabbi Yosef ben Ephraim Karo (also called א Rabbi Moshe ben Naftoli א Hertz Rivkes, the author of the Baer HaGolah was born the Mechaber) was born in Toledo, Spain in 5248 (1488 CE) and died in Tzfas The Shulchan Aruch is printed with the comments of the Rema, Rabbi Moshe הגה : (in Vilna, Lithuania around in 5335 (1575 CE 5360 (1600 CE) and died in ben Yisroel Isserles. He was born in Krakow in 5280 and died in 5332 (1520 CE to 1572 CE). His comments ב (Holland in 5432 (1672CE meaning note. The Shulchan Aruch had based his rulings on the Rosh, the הגה He managed to escaped from are introduced by the word the Chmelnicki massacres of Rif and the Rambam. Only the Rosh had ever lived in an Ashkenazi community, before moving to Spain. 5048 (1648 CE) and the Therefore,, the Shulchan Aruch primarily reflects the Sephardic customs. The Rema added his annotations subsequent Polish-Russian war whenever the Sephardic customs of the Shulchan Aruch differ from the Ashkenazic customs. He called his that resulted from the Cossak The section of the Shulchan Aruch covered by the ב : (uprising against Polish rule, by commentary the Mapah (tablecloth settling in Amsterdam. commentary of the Mishnah Berurah is Orach Chayim (the way of life).
    [Show full text]
  • TALMUDIC STUDIES Ephraim Kanarfogel
    chapter 22 TALMUDIC STUDIES ephraim kanarfogel TRANSITIONS FROM THE EAST, AND THE NASCENT CENTERS IN NORTH AFRICA, SPAIN, AND ITALY The history and development of the study of the Oral Law following the completion of the Babylonian Talmud remain shrouded in mystery. Although significant Geonim from Babylonia and Palestine during the eighth and ninth centuries have been identified, the extent to which their writings reached Europe, and the channels through which they passed, remain somewhat unclear. A fragile consensus suggests that, at least initi- ally, rabbinic teachings and rulings from Eretz Israel traveled most directly to centers in Italy and later to Germany (Ashkenaz), while those of Babylonia emerged predominantly in the western Sephardic milieu of Spain and North Africa.1 To be sure, leading Sephardic talmudists prior to, and even during, the eleventh century were not yet to be found primarily within Europe. Hai ben Sherira Gaon (d. 1038), who penned an array of talmudic commen- taries in addition to his protean output of responsa and halakhic mono- graphs, was the last of the Geonim who flourished in Baghdad.2 The family 1 See Avraham Grossman, “Zik˙atah shel Yahadut Ashkenaz ‘el Erets Yisra’el,” Shalem 3 (1981), 57–92; Grossman, “When Did the Hegemony of Eretz Yisra’el Cease in Italy?” in E. Fleischer, M. A. Friedman, and Joel Kraemer, eds., Mas’at Mosheh: Studies in Jewish and Moslem Culture Presented to Moshe Gil [Hebrew] (Jerusalem, 1998), 143–57; Israel Ta- Shma’s review essays in K˙ ryat Sefer 56 (1981), 344–52, and Zion 61 (1996), 231–7; Ta-Shma, Kneset Mehkarim, vol.
    [Show full text]
  • Seudas Bris Milah
    Volume 12 Issue 2 TOPIC Seudas Bris Milah SPONSORED BY: KOF-K KOSHER SUPERVISION Compiled by Rabbi Moishe Dovid Lebovits Reviewed by Rabbi Benzion Schiffenbauer Shlita Edited by: Rabbi Chanoch Levi HALACHICALLY SPEAKING Halachically Speaking is a Proofreading: Mrs. EM Sonenblick monthly publication compiled by Rabbi Moishe Dovid Lebovits, Website Management and Emails: a former chaver kollel of Yeshiva Heshy Blaustein Torah Vodaath and a musmach of Harav Yisroel Belsky Shlita. Rabbi Dedicated in honor of the first yartzeit of Lebovits currently works as the Rabbinical Administrator for ר' שלמה בן פנחס ע"ה the KOF-K Kosher Supervision. SPONSORED: Each issue reviews a different area of contemporary halacha לז"נ מרת רחל בת אליעזר ע"ה with an emphasis on practical applications of the principles SPONSORED: discussed. Significant time is spent ensuring the inclusion of לרפואה שלמה ,all relevant shittos on each topic חיים צבי בן אסתר as well as the psak of Harav Yisroel Belsky, Shlita on current SPONSORED: issues. לעילוי נשמת WHERE TO SEE HALACHICALLY SPEAKING מרת בריינדל חנה ע"ה Halachically Speaking is בת ר' חיים אריה יבלח"ט .distributed to many shuls גערשטנער It can be seen in Flatbush, Lakewood, Five Towns, Far SPONSORED: Rockaway, and Queens, The ,Flatbush Jewish Journal לרפואה שלמה להרה"ג baltimorejewishlife.com, The רב חיים ישראל בן חנה צירל Jewish Home, chazaq.org, and frumtoronto.com. It is sent via email to subscribers across the world. SUBSCRIBE To sponsor an issue please call FOR FREE 718-744-4360 and view archives @ © Copyright 2015 www.thehalacha.com by Halachically Speaking ח.( )ברכות Seudas Bris Milah בלבד..
    [Show full text]
  • A Taste of Jewish Law & the Laws of Blessings on Food
    A Taste of Jewish Law & The Laws of Blessings on Food The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation A Taste of Jewish Law & The Laws of Blessings on Food (2003 Third Year Paper) Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:10018985 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA A ‘‘TASTE’’ OF JEWISH LAW -- THE LAWS OF BLESSINGS ON FOOD Jeremy Hershman Class of 2003 April 2003 Combined Course and Third Year Paper Abstract This paper is an in-depth treatment of the Jewish laws pertaining to blessings recited both before and after eating food. The rationale for the laws is discussed, and all the major topics relating to these blessings are covered. The issues addressed include the categorization of foods for the purpose of determining the proper blessing, the proper sequence of blessing recital, how long a blessing remains effective, and how to rectify mistakes in the observance of these laws. 1 Table of Contents I. Blessings -- Converting the Mundane into the Spiritual.... 5 II. Determining the Proper Blessing to Recite.......... 8 A. Introduction B. Bread vs. Other Grain Products 1. Introduction 2. Definition of Bread – Three Requirements a. Items Which Fail to Fulfill Third Requirement i. When Can These Items Achieve Bread Status? ii. Complications b.
    [Show full text]
  • Chanukahsale
    swwxc ANDswwxc swwxc CHANUKAH SALE * CHANUKAH 20% OFF ALL SALEswwxc ARTSCROLL PUBLICATIONS PLUS SHABSI’S CHANUKAH SPECIALS° א פרייליכען חנוכה SALE NOW THRU DEC. 31ST, 2019 *20% off List Price °While Supplies Last swwxc ALL CHANUKAH 2,000+ TITLES swwxc list SALE 20% OFFprice Let the Sar HaTorah, Maran Rav Chaim Kanievsky shlita, enrich your Shabbos table. by Rabbi Shai Graucher As we read through Rav Chaim Kanievsky on Chumash, we can almost hear the voice of this incomparable gadol b’Yisrael, in his Torah insights, his guidance in matters large and small, and in the stories, warm and personal, of Rav Chaim and his illustrious family. Rabbi Shai Graucher is an almost-daily visitor to Rav Chaim. He pored through all of Rav Chaim’s many Torah writings, learned with him, and collected Rav Chaim’s insights and comments on the Chumash, translated and adapted for maximum readability and clarity. Rav Chaim Kanievsky on Chumash is an instant classic, a sefer that belongs on every Shabbos table. Bereishis $25.99 NOW ONLY $20.79 Shemos $25.99 NOW ONLY $20.79 For the Entire Family — Bring the Parashah to Life! THE Weekly Parashah by Rabbi Nachman Zakon illustrated by Tova Katz This unique narrative retelling of the Chumash is designed to engage readers ages 8 and up. Written by an educator with decades of experience, it will instill in the hearts of young people a love for Torah and a commitment to Jewish tradition and values. Based on the Chumash text, classic commentators, and the Midrash, The Weekly Parashah features age-appropriate text and graphics, gorgeous illustrations, and dozens of short sidebars that enhance the reading experience.
    [Show full text]
  • How Can We Prove the Divine Nature of the Torah?
    How can we prove the divine nature of the Torah? God gifted us the Torah, charging us with a large number of duties and responsibilities. All branches of Orthodox Judaism agree that the Torah is divine, given to us at Har Sinai. How do we know this; is there any proof for this? The main source for the Revelation is in Parshas Yisro. In 19:10-1 it says Hashem said to Moshe 'Go to the people and sanctify them, today and tomorrow, and they shall wash their garments (and they should go to the mikveh - this is one of the sources for mikveh as part of conversion). Let them be prepared for the third day because on that day God will come down and appear before the entire people. In 19:17 Moshe brought the people forth from the camp to greet God, and they stood at the bottom of the mountain (perhaps under the mountain). God is making His presence felt in very physical ways with spectacular phenomenon. In 19:19 there is a tremendously loud sound of a shofar. This is followed by the giving of the Ten Commandments. So God Himself comes down to the mountain for the entire people to hear Him - this is the only time an entire nation was able to encounter God in such an open manner. There were 2-3 million people who were involved with this, experiencing this Revelation. The Torah revisits this in Devarim 4:7-10 For which is a great nation that has a God Who is close to it, as is Hashem, our God, whenever we call to Him? And which is a great nation that has righteous decrees and ordinances, such as this entire Torah that I place before you this day? Moshe warns the people to guard their lives carefully and not to forget the things that they saw with their own eyes at Sinai; they must pass this down to their children and their children.
    [Show full text]
  • Medieval Jewish Philosophy and Its Literary Forms'
    H-Judaic Lawee on Hughes and Robinson, 'Medieval Jewish Philosophy and Its Literary Forms' Review published on Monday, March 16, 2020 Aaron W. Hughes, James T. Robinson, eds. Medieval Jewish Philosophy and Its Literary Forms. Bloomington: Indiana University Press, 2019. viii + 363 pp. $100.00 (cloth), ISBN 978-0-253-04252-1. Reviewed by Eric Lawee (Bar-Ilan University)Published on H-Judaic (March, 2020) Commissioned by Barbara Krawcowicz (Norwegian University of Science and Technology) Printable Version: http://www.h-net.org/reviews/showpdf.php?id=54753 Among the religious and intellectual innovations in which medieval Judaism abounds, none sparked controversy more than the attempt of certain rabbis and scholars to promote teachings of ancient Greek philosophy. Most notable, of course, was Moses Maimonides, the foremost legist and theologian of the age. Not only did he cultivate Greco-Arabic philosophy and science, but he also taught the radical proposition that knowledge of some of its branches was essential for a true understanding of revealed scripture and for worship of God in its purest form. As an object of modern scholarship, medieval philosophy has not suffered from a lack of attention. Since the advent of Wissenschaft des Judentums more than a century and half ago, studies have proliferated, whether on specific topics (e.g., theories of creation), leading figures (e.g., Saadiah Gaon, Judah Halevi, Maimonides), or the historical, religious, and intellectual settings in which Jewish engagements with philosophy occurred—first in
    [Show full text]
  • Understanding the Major Branches of Modern Judaism May 10, 2012
    Understanding the Major Branches of Modern Judaism May 10, 2012 Initial terms: 24 or 72 kinds Torah/Talmud (oral/written law).Halacha orthopraxy/orthodoxy, haskalah Babylonian Talmud kabbalah, Sephardic, Ashkenazi (with material gleaned from Wikipedia articles- no access to my books yet) Modern Judaism is loosely broken into three main branches: Orthodox Judaism is the approach to Judaism which adheres to the traditional interpretation and application of the laws and ethics of the Torah as legislated in the Talmudic texts by the Sanhedrin ("Oral Torah") and subsequently developed and applied by the later authorities known as the Gaonim, Rishonim, and Acharonim. Orthodox Jews are also called "observant Jews"; Orthodoxy is known also as "Torah Judaism" or "traditional Judaism". Orthodox Judaism generally refers to Modern Orthodox Judaism and Haredi Judaism (Chasidic Chabad) but can actually include a wide range of beliefs. Orthodoxy collectively considers itself the only true heir to the Jewish tradition. The Orthodox Jewish movements generally consider all non-Orthodox Jewish movements to be unacceptable deviations from authentic Judaism; both because of other denominations' doubt concerning the verbal revelation of Written and Oral Torah, and because of their rejection of Halakhic precedent as binding. As such, Orthodox groups characterize non-Orthodox forms of Judaism as heretical Reform Judaism is a phrase that refers to various beliefs, practices and organizations associated with the Reform Jewish movement in North America, the United Kingdom and elsewhere.[1] In general, Reform Judaism maintains that Judaism and Jewish traditions should be modernized and compatible with participation in the surrounding culture. Many branches of Reform Judaism hold that Jewish law should be interpreted as a set of general guidelines rather than as a list of restrictions whose literal observance is required of all Jews.[2][3] Similar movements that are also occasionally called "Reform" include the Israeli Progressive Movement and its worldwide counterpart.
    [Show full text]
  • Shabbat Chol Hamoed Sukkot September 29-October 5, 2018
    Shabbat Chol HaMoed Sukkot September 29-October 5, 2018 — 20-26 Tishrei 5779 Torah reading — Exodus 33:12-34:26, pg 504, Baal Koreh — Jerry Rotenberg Haftarah— Ezekiel 38:18-39:16 pg 1243 — Rabbi Yaakov Chaitovsky Taste of Torah parashah shiur with Essie Fleischman at 10:00 am in the Gallery Prayer Pearls: Connecting Tefilah with Reb Noam Horowitz at 11:00 am in the Gallery Rabbi Yaakov Chaitovsky Cantor Martin Goldstein Ilene Rosen—Executive Director Cantor Emeritus Joel Lichterman Jeff Kline— Shul President Cantor Emeritus Zachary Kutner Hoshanah Rabah, Shemini Atzeret & Simchat Torah September 30-October 2, 2018 — 21-23 Tishrei 5779 Simchat Torah Hakafot — Monday, October 1 Regular hakafot will follow Maariv in the Chapel & women are invited to join DAT-Minyan for women’s hakafot following Maariv at 5:45 pm in the Gallery Roll the Scroll, Young Family hakafot & dinner at 5:30 pm in the Social Hall Monday— October 1 Wednesday— October 3 Service Times Shemini Atzeret—Yizkor Daf Yomi 5:45am Saturday— September 29 Daf Yomi 8:15 am Shacharit, Chapel 6:45 am Daf Yomi 8:00 am Shacharit, Sanctuary 9:00 am Rabbi’s Class 7:30 am Shacharit, Sanctuary 9:00 am Shacharit, Chapel 9:15 am Mincha/Maariv, Chapel 6:15 pm Shacharit, Chapel 9:15 am Yizkor, Sanct. 10:15am Thursday— October 4 Mincha, Chapel 6:15 pm Mincha/Maariv 5:20 pm Daf Yomi 5:30 am Havdalah 7:28 pm Adult Hakafot at 6:45pm Shacharit, Chapel 6:30 am Sunday— September 30 Candle Lighting 7:24pm Ellyn Hutt Class 11:00 am Hoshanah Rabah Tuesday— October 2 Mincha/Maariv 6:15 pm Daf Yomi 7:00 am Simchat Torah Friday— October 5 Shacharit, Chapel 8:00 am Daf Yomi 8:00 am Daf Yomi 5:45 am Candle Lighting 6:24 pm Shacharit, Chapel 9:00 am Shacharit, Chapel 6:45 am Mincha/Maariv 6:30 pm Adult Hakafot at 9:00am Mincha 6:15 pm Mincha/Maariv 6:30 pm Candle Lighting 6:16 pm שבת שלום ומבורך! Havdallah 7:23 pm On Shabbat and Shemini Atzeret, please join us for Kiddush in the Sukkah sponsored by BMH-BJ.
    [Show full text]
  • TEMPLE ISRAEL OP HOLLYWOOD Preparing for Jewish Burial and Mourning
    TRANSITIONS & CELEBRATIONS: Jewish Life Cycle Guides E EW A TEMPLE ISRAEL OP HOLLYWOOD Preparing for Jewish Burial and Mourning Written and compiled by Rabbi John L. Rosove Temple Israel of Hollywood INTRODUCTION The death of a loved one is so often a painful and confusing time for members of the family and dear friends. It is our hope that this “Guide” will assist you in planning the funeral as well as offer helpful information on our centuries-old Jewish burial and mourning practices. Hillside Memorial Park and Mortuary (“Hillside”) has served the Southern California Jewish Community for more than seven decades and we encourage you to contact them if you need assistance at the time of need or pre-need (310.641.0707 - hillsidememorial.org). CONTENTS Pre-need preparations .................................................................................. 3 Selecting a grave, arranging for family plots ................................................. 3 Contacting clergy .......................................................................................... 3 Contacting the Mortuary and arranging for the funeral ................................. 3 Preparation of the body ................................................................................ 3 Someone to watch over the body .................................................................. 3 The timing of the funeral ............................................................................... 3 The casket and dressing the deceased for burial ..........................................
    [Show full text]
  • Jewish Perspectives on Reproductive Realities by Rabbi Lori Koffman, NCJW Board Director and Chair of NCJW’S Reproductive Health, Rights and Justice Initiative
    Jewish Perspectives on Reproductive Realities By Rabbi Lori Koffman, NCJW Board Director and Chair of NCJW’s Reproductive Health, Rights and Justice Initiative A note on the content below: We acknowledge that this document invokes heavily gendered language due to the prevailing historic male voices in Jewish rabbinic and biblical perspectives, and the fact that Hebrew (the language in which these laws originated) is a gendered language. We also recognize some of these perspectives might be in contradiction with one another and with some of NCJW’s approaches to the issues of reproductive health, rights, and justice. Background Family planning has been discussed in Judaism for several thousand years. From the earliest of the ‘sages’ until today, a range of opinions has existed — opinions which can be in tension with one another and are constantly evolving. Historically these discussions have assumed that sexual intimacy happens within the framework of heterosexual marriage. A few fundamental Jewish tenets underlie any discussion of Jewish views on reproductive realities. • Protecting an existing life is paramount, even when it means a Jew must violate the most sacred laws.1 • Judaism is decidedly ‘pro-natalist,’ and strongly encourages having children. The duty of procreation is based on one of the earliest and often repeated obligations of the Torah, ‘pru u’rvu’, 2 to be ‘fruitful and multiply.’ This fundamental obligation in the Jewish tradition is technically considered only to apply to males. Of course, Jewish attitudes toward procreation have not been shaped by Jewish law alone, but have been influenced by the historic communal trauma (such as the Holocaust) and the subsequent yearning of some Jews to rebuild community through Jewish population growth.
    [Show full text]